All that has previously been said will be recapitulated and amplified
in the following analysis of the gunasthanas. We see once more the different species of jivas in their
dependence upon karman, and in their states and qualities produced thereby; we follow the manner in which,
by degrees, they deliver themselves from the fatal effects of matter and accompany them up to the moment
of their complete liberation from karman. The procedure followed in the description of the different stages
corresponds to that followed in the description of the forms of the existence. I commence with a short
characteristic of each state and continue with a survey of the upayogas, yogas, lesyas, as well as of
the species of belief and conduct, which are possible in being who are in the respective gunasthanas.
Thereafter follows a survey of the causes of binding and of the karmans which can exist in this stage
in bandha, udaya, satta, as well as of those which are eliminated when the gunasthana is left. In most
of the cases I could restrict myself to a simple enumeration, as the Kgs. only seldom offer arguments,
and where this happens, the reason generally follows from the definition of the respective karman. With
regard to that which will be said concerning satta, I must observe that I confine myself only to the most
important. Still many other possibilities are suggesting themselves here (e.g. that someone possesses
already ksayika-samyaktva and then ascends the upasama-sreni) which the reader can easily find or himself.
About the sthiti-, rasa- and pradesa-bandha, I need not make any detailed statements, as the little that
the Kgs. offer concerning their maximum and minimum, follows from the principle explained in chapter II,
2-4. I only recall the fact that in the gunasthanas which lie beyond the cutting of the "knot",
a sthiti above sagaropamantahkotikotis cannot be bound, and that with the elimination of the kasayas the
binding of sthiti and rasa ceases entirely:" the passionless one binds only momentary karman which
is without intensity (comp. Tattv. II,5).

mithyadrsti-gunasthana.

The characteristic mark of this 1st gunasthana is unbelief, the declining
of the truths of Jainism. "But why is this stage called a stage of virtue, as the virtues (guna)
of the soul, viz. knowledge, belief and conduct, are absent?" "Because in every jiva these exist
at least to a minimum extent, however much they might be darkened through the karman; for if this should
be lacking to a jiva, he would be no jiva." But, if now in every being the samyaktva, although only
in the smallest measure, is existing, why does one then speak of "mithyadrstis"? "Mithyadrstis
are those in whom, on account of the realization of the mithyatva-mohaniya-karman, the true belief does
not manifest itself, those who find no pleasure in the truth of salvation taught by the sublime Arhat.
But as long as someone does not accept even one of the words spoken by the Jina, he is a mithyadrsti (comp.
Kg. I, 56b).

The abhavyas and the bhavyas who by reason of unfavorable conditions
do not reach salvation, remain eternally in this gunasthana; with them it is without beginning and without
end. With the other bhavyas this gunasthana has no beginning, but an end which comes sooner or later.
With the one who fell from a higher stage and sank back into unbelief, it has a beginning and an end;
the duration of the stay in it amounts then in the minimum to a fraction of a muhurta, in the maximum
to something less than one-half of a pudgalaparavarta,

cause of bondage: 55, i.e. all except aharaka- and aharaka-misra-kaya-yoga.

bandha : 117 prakrtis, i.e. all 120 except the translocation-body
and its limbs and tirthakara.

udaya and udirana: 117 prakrtis i.e. all 122 except the translocation-body
and its limbs, tirthakara, mixed belief and samyaktva.

satta : all 148.

Table of
bandha
udaya
satta of ks

1. jnanavarana
5
5
5

2. darsanavarana
9
4,5
9

3. vedaniya
1
1
2

4. mohaniya
22
7 e, 8 de, 9cde, 10
28, 26, 27

5. ayus
1
1
1, 2

6.

7. gotra
1
1
1, 2

8. antaraya
5
5
5

It is not necessary to give a table of bandha, udaya and satta of nama-karman
in this gunasthana, as all karman-combinations in which the above-mentioned 3 or 5 karma-prakrtis do not
occur in bandha or udaya, are possible. In satta the combination indicated by an asterisk are not possible.

Beyond this gunasthana, the following prakrtis have no more bandha,
udaya and udirana:

This gunasthana is only of very short duration ; it lasts in the minimum
1 samaya, in the maximum 6 avalikas. In it are beings who possessed aupasamika-samyaktva during the fraction
of a muhurta, but who had lost it again on account of the breaking out of the life-long passions. It is
therefore a state of quite short duration, which lies between a stage on which mithyatva was suppressed,
and the mithyadrsti-gunasthana; after the laps of that time, the being sinks back into the 1st gunasthana.

causes of bondage: 50, i.e. all 57 except the 5 mithyatvas and aharaka-
and aharaka-misra-kaya-yoga.

bandha : 101 prakrtis, viz. the 117 of the previous gunasthana without
the 16, cause of which is unbelief.

udaya and udirana: 111 prakrtis, viz. the 117 of the preceding gunasthana
without the 5 mentioned at the end. Besides that, there is no udaya of the infernal anupurvi, because
a sasvadana does not go to hell.

satta : 147, i.e. all except tirthakara.

Table of
bandha
udaya
satta of k.s

1. jnanavarana
5
5
5

2. darsanavarana
9
4, 5
9

3. vedaniya
1
1
2

4. mohaniya
21
7f, 8f, 9d
28

5. ayus
1
1
1, 2

6. naman
28e, 29b, 30b
30 cdefg, 31 b
92, 88

21abcdf, 24a, 25f, 26def

29nop, 30abcdefgk,

7. gotra
1
1
1

8. antaraya
5
5
5

Beyond this gunasthana, mixed belief has no more udaya and udirana.

Samyagmithyadrsti-gunasthana

The prominent property of this gunasthana, which only lasts during the
fraction of a muhurta is indifference. This manifests itself chiefly in the attitude towardss belief;
without love and hatred towards the doctrine of th Jina, the misra embraces mixed belief by mingling true
and flse. If the time of the stay on this stage is over, the jiva attains, according to circumstances,
the false or true belief.

bandh: 74 prakrits. From the 101 of the preceding gunasthana the 25
mentioned above are to be deducted. Besides that, the two still remaining ayus cannot be bound here, because
the jiva cannot die on this stage, and because, also, a clear tendency of will which could be decisive
for the binding of a certain ayus, is not existing.

udaya and udirana: 100 prakrits. From the 111 of the preceding gunasthana
the 9 mentiones are deducted. Besides, there is no ealization of the the 3 still remaining anuourvis,
because the jiva does not die here.Misra-samyaktva has udaya in this gunasthana, and must be added.

Table of
bandha
udaya
satta of k.s

1. jnanavarana
5
5
5

2. darsanavarana
6
4, 5
9

3. vedaniya
1
1
2

4. mohaniya
17
7c, 8b, 9a
28, 27, 24

5. ayus
0
1
1

6. naman
28a, 29c,
30 cdefg, 31 b, 29nop
92, 88

7. gotra
1
1
1

8. antaraya
5
5
5

Beyond this gunasthana, mixed belief has no more udaya and udirna.

avirata-samyagdrsti-gunasthana.

To this gunasthana belong beings who possess the true belief and who
therefore know what is good and evil and who believe renunciation worthy of being striven after, but who,
on account of the realization of the apratyakhyanavarana-kasayas, are not capable of practicing self-control.
They are either without sreni (sreni-rahita), or they ascend here the upasama- or ksapaka-sreni. The
duration of this gunasthana, lasts in the minimum the fraction of a muhurta; in the maximum, 33 sagaropamas,
or even more.

cause of bondage: 46. To the 43 of the preceding gunasthana are to
be added audarika-misra, vaikriya-misra, and karmana -kayayoga; because an avirata can die, and is active
with his karman body on the way to his new birth.

bandha : 77 prakrtis. To the 74 of the preceding gunasthana are to
be added tirthakara as well as human and celestial anupurvi, the former, because samyaktva, the cause
of it, is existing; the latter, because death is possible here, and a sufficiently marked tendency
of will is existing.

udaya and udirana: 104 prakrtis. From the 100 of the preceding gunasthana,
mixed belief is to be deducted; the lower samyaktva and the 4 anupurvi however are to be added.

satta: in general 148. When the 4 anantanubandhins and the 3 darsana-mohaniyas
are annihilated, 141.

Table of
bandha
udaya
satta of k.s

1. jnanavarana
5
5
5

2. darsanavarana
6
4, 5
9

3. vedaniya
1
1
2

4. mohaniya
17
6c, 7d, 8c, 9b
28, 24, 21, 23, 22,

5. ayus
1
1
1, 2

6. naman
28a, 29c,
21cd, 25cd, 26ef, 27bc,
92, 88, 93, 89

29d, 30c
28bcdef, 29cdefghi

30cdefg, 31b

21fg, 25fg, 27fg, 28klm

29 nop, 30k

21d, 25 d, 26f, 27c, 28de

29ghi, 30 fg

21f, 25f, 27f, 28kl, 29no,

30k

21g, 25g, 27g, 28m, 29p

7. gotra
1
1
1, 2

8. antaraya
5
5
5

Beyond this gunasthana the following prakrtis have no more bandha, or
udaya and udirana.

In this gunasthana partial self-control exist. The stay in it lasts
in the minimum the fraction of a muhurta; in the maximum somewhat less than a purvakoti. The beings in
this stage are either without sreni, or ascend the upasama- or ksapaka-sreni, or are on them.

causes of bondage: 39, i.e. the 46 of the preceding gunasthana without
the 4 apratyakhyanavarana-kasayas, audarika-misra- and karmana-kaya-yoga, as well as without the avirati,
which refers to the injury done to beings with movable bodies.

bandha : 67, i.e. the 77 of the preceding gunasthana without those
separated at the termination of it.

udaya and udirana: 87, i.e. the 104 of the preceding gunasthana without
those separated at the termination of it.

satta : in general 148. When the 4 anantanubandhins and the 3 darsana-mohaniyas
are annihilated, 141.

Table of
bandha
udaya
satta of k.s

1. jnanavarana
5
5
5

2. darsanavarana
6
4, 5
9

3. vedaniya
1
1
2

4. mohaniya
13
5b, 6b, 7b, 8a
28, 24, 23, 22, 21

5. ayus
1
1
1, 2

6. naman
28a, 29d
25cd, 27bc, 28cef, 29efhi,
92, 88, 89

30cdefg, 31b

25d, 27c, 28ef, 29hi, 30fg

7. gotra
1
1
1, 2

8. antaraya
5
5
5

Beyond this gunasthana the following prakrtis have no more bandha and
udaya or udirana.

bandha: the 4 pratyakhyanavarana-kasayas.

udaya and udirana: the 4 pratyakhyanavarana-kasayas, animal state and
ayus; cold splendor, low family surroundings.

pramatta-samyata-gunasthana.

In this gunasthana complete self-control has been achieved, although
this is disturbed through negligence (pramada), produced through realization of the flaming-up passions,
of sleep, etc. The duration of the stay on this stage lasts in the minimum 1 samaya, in the maximum the
fraction of a muhurta. If somebody dies after 1 samaya, he becomes an avirata; if he dies after the fraction
of a muhurta, he becomes a desavirata. If the antarmuhurta, however, has passed without incident, the
jiva goes into the apramatta-gunasthana, where he remains for the fraction of a muhurta, in order to return
once more into the pramatta-gunasthana; then this operation begins anew. This wavering between the 6th
and 7th gunasthana lasts in the maximum somewhat less than a purvakoti. This refers to the munis who have
ascended no sreni; if the upasama- or ksapaka-sreni is ascended, or continued, such a wavering does not
take place. cognition: mati-, sruta, avadhi-, manahparyaya-jnana; caksur-, acaksur-, avadhi-darsana.

causes of bondage: 26, i.e. the 39 of the preceding gunasthana without
the 4 pratyakhyanavarana-kasayas, and the 11 still remaining kinds of avirati; to be added are aharaka-
and aharaka-misra-kayayoga, as here samyama is achieved.

bandha : 63 prakrtis, i.e. the 67 of the preceding gunasthana without
the 4 pratyakhyanavarana-kasayas.

udaya and udirana : 81 prakrtis, i.e. 87 of the preceding gunasthana,
without the 8 which reach their end there ; to be added are translocation-body and its limbs.

satta : in general 148; if the 3 disturbances of belief and the
4 life-long passions are annihilated, 141.

Table of
bandha
udaya
satta of k.s

1. jnanavarana
5
5
5

2. darsanavarana
6
4, 5
9

3. vedaniya
1
1
2

4. mohaniya
9
4, 5a, 6a, 7a
28, 24, 23, 22, 21

5. ayus
1
1
1, 2

6. naman
28a, 29d
25de, 27cd, 28eg, 29h, 30f
92, 88, 93, 89

7. gotra
1
1
1, 2

8. antaraya
5
5
5

Beyond this gunasthana the following prakrtis have no bandha, udaya,
or udirana.

causes of bondage: 24, i.e. 26 of the previous gunasthana without vaikriya-misra-
and aharaka-misra-kaya-yoga.

bandha : 58(59) prakrtis. From the 63 of the preceding gunasthana
those separated at its termination, eventually also the celestial ayus, are deducted. To be added are
translocation-body and its limbs.

udaya : 76 prakrtis, i.e. the 81 of the preceding gunasthana without
the 5 there separated.

udirana : 73, i.e. the 81 of the preceding gunasthana without the
8 there separated.

satta : generally 148, if the 3 disturbances of belief and the
4 life-long passions are annihilated, 141.

Table of
bandha
daya
satta of k.s

1. jnanavarana
5
5
5

2. darsanavarana
6
4, 5
9

3. vedaniya
1
1
2

4. mohaniya
9
4, 5a, 6a, 7a
28, 24, 23, 22, 21

5. ayus
1
1
1, 2

6. naman
28a, 29d, 30d, 31
29hikl, 30fgh
88, 89, 92., 93

7. gotra
1
1
1, 2

8. antaraya
5
5
5

Beyond this gunasthana the following prakrtis have no more bandha, udaya,
udirana.

bandha: celestial ayus.

udaya and udirana: low true belief, the 3 worst firmness of the joints.

apurva-karana-gunasthana.

This gunasthana is, like the following, accessible only to one who is
on a sreni. In it the process called apurva-karana is performed, which consists here of 5 single events
(sthiti-ghata, rasa-ghata, guna-sreni, guna-samkrama, anya-sthiti-bandha). On this stage the jiva who
is on the upasama-sreni remains in the minimum 1 samaya, in the maximum antarmuhurta; the one who is on
the ksapaka-sreni altogether antarmuhurta.

cause of bondage: 22, i.e. the 24 of the preceding gunasthana without
aharaka- and vaikriya-kaya-yoga.

bandha : With regard to bandha, there are 7 divisions to be distinguished
in this gunasthana. In the 1st division the 58 prakrtis of the apramatta are bound. In the following
five, only 56, because the two light kinds of sleep have no longer bandha. In the last, seventh, only
binding of 26 prakrtis exists ; the 30 prakrtis: celestial state and anupurvi, 5-sensed class of beings,
pleasant gait, movable, gross, developed, individual body, firm, pleasant, sympathetic, melodious suggestive,
transformation-body, translocation-body and their limbs, fiery body, karman body, 1st figure, formation,
tirthakara, smell, taste, color, touch, "not light not heavy", self-annihilation, annihilation
of others, breathing, are no longer bound beyond the 6th division.

udaya: 72 prakrtis, i.e. the 76 of the preceding gunasthana without
the 4 separated at its termination.

udirana: 69 prakrtis, i.e. the 73 of the preceding gunasthana without
the 4 separated at its termination.

satta : on the upasama-sreni 148, on the ksapaka-sreni 138, because
the 4 anantanubandhins, the 3 disturbances of belief and celestial, animal and human ayus have disappeared.

Table of
bandha
udaya
satta of k.s

1. jnanavarana
5
5
5

2. darsanavarana

(in the 1st part)
6
4, 5 9

(beginning from

the 2nd part)
4
4, 5 9

3. vedaniya
1
1
2

4. mohaniya
9
4, 5a, 6a
28, 24, 21

5. ayus
0
1
1

6. naman
28 a, 29 d , 30 d, 31, 1
30 f
88, 89, 92, 93

7. gotra
1
1
1, 2

8. antaraya
5
5
5

Beyond this gunasthana the following prakrtis have no bandha, udaya,
udirana:

bandha: joking, liking, fear, disgust.

udaya and udirana: joking, liking, disliking, sorrow, fear, disgust.

anivrtti-badara-samparaya-gunasthana.

In this gunasthana the one who is on the upasama or ksapaka-sreni performs
the anivrtti-karana. The former remains here in the minimum 1 samaya, in the maximum, antarmuhurta; the
latter antarmuhurta.

bandha : 5 parts exist here. In the first, 22 prakrtis are bound,
i.e. the 26 of the preceding gunasthana without the 4 separated at its termination. In the 2nd part the
bandha of the male sex, in the 3rd that of the flaming-up anger, in the 4th that of flaming-up pride,
in 5th that of flaming-up deceitfulness fall away, so that therefore in the last part of this gunasthana
18 prakrtis only can be bound.

udaya : 66 prakrtis, i.e. the 72 of the preceding gunasthana without
the 6 separated there.

udirana : 63 prakrtis, i.e. the 69 of the preceding gunasthana without
the 6 separated there.

satta : On the upasama-sreni 148. On the ksapaka-sreni the 9 parts
are to be distinguished here. In the 1st part the 138 prakrtis of the preceding gunasthana exist. In the
2nd part 122, because the 3 worst kinds of unconsciousness, animal- and infernal state and anupurvi,
1-, 2-,3-, 4- sensed class of beings, immovable, fine, common body warm splendor, cold, luster are annihilated.
In the 3rd part are 114, because the 4 apratyakhyanavarana-, and the 4 pratyakhyanavarana-kasayas fall
away. In the following parts there are successively annihilated: third sex, female sex, then simultaneously
joking, liking, disliking, sorrow, fear, then simultaneously joking, liking, disliking, sorrow, fear,
disgust, then male sex, flaming-up anger, flaming-up pride. In the last moment of this gunasthana there
are, therefore, 103 prakrtis in satta.

Table of
bandha udaya
satta of k.s

1. jnanavarana
5
5
5

2. darsanavarana
4
4, 5 9, 6

3. vedaniya
1
1
2

4. mohaniya
5, 4, 3, 2, 1
2, 1
28, 24, 21, 13, 12, 11, 5, 4, 3, 2, 1

5. ayus
0
1
1

6. naman
1
30f
93,92,89,88;80c,79,76,75

7. gotra
1
1
1, 2

8. antaraya
5
5
5

Beyond this gunasthana the following prakrtis have no more bandha, udaya,
udirana:

bandha: flaming-up greed.

udaya and udirana: all 3 sexes as well as flaming-up anger, pride, deceitfulness.

suksma-samparaya-gunasthana.

In this gunasthana passion still only occurs in the most subtle form
in order to be then totally suppressed of annihilated. In lasts with the upasamaka 1 samaya in the minimum,
antarmuhurta in the maximum; with the ksapaka antarmuhurta.

This gunasthana is the highest stage which can be reached on the upasama-sreni.
It lasts in the minimum 1 samaya, in the maximum antarmuhurta. When it ends, the jiva falls down from
the upasam-sreni and comes into one of the lower gunasthanas.

When in the last samaya of the suksmasamparaya-gunasthana the last particle
of greed has been annihilated, the jiva who is on the ksapaka-sreni has become a ksina-kasaya. On this
stage he remains antarmuhurta, and then becomes omniscient.

udaya : Here in the beginning are 57 prakrtis in udaya, i.e. the
60 of the suksmasamparaya without flaming-up greed and the 2nd and 3rd firmness of the joints. In the
penultimate samaya ends the udaya of the two first kinds of sleep, so that then only 55 prakrtis are realized.

udirana : 54, or 52 prakrtis.

satta : at first 101 prakrtis, i.e. the 102 of the suksmasamparaya
without flaming-up greed. In the penultimate samaya the two first kinds of sleep are eliminated, so that
only 99 prakrtis are in existence.

Table of
bandha
udaya
satta of k.s

1. jnanavarana
0
5
5

2. darsanavarana
0
4
6, 4

3. vedaniya
1
1
2

4. mohaniya
0
0
0

5. ayus
0
1
1

6. naman
0
30f
80c, 79, 76, 75

7. gotra
0
1
1, 2

8. antaraya
0
5
5

In the last samaya of this gunasthana, udaya and satta of the 5 veilings
of knowledge, of the 4 veilings of undifferentiated cognition and of the 5 hindrances disappear.

sayogi-kevali-gunasthana.

When the karman restricting the knowledge, the undifferentiated cognition
and the power of the jiva has disappeared, man becomes a sayogi-kevalin. He knows everything, and he can
do everything. He still possesses a body and certain activity conditional upon matter, the formerly-bound
karmans are still realizing themselves, but as soon as his ayus is exhausted he annihilates these also
in order to be released. The sayogi-state lasts in the minimum antarmuhurta, in the maximum somewhat
less than a purvakoti.

udaya : 41 prakrtis, i.e. the 55 of the preceding gunasthana without
the 14 separated in the last samaya. If the rare case occurs that somebody has bound in his former existences
the tirthakara-nama-karman, this latter here comes to realization. In that case 42 prakrtis have here
udaya.

Table of
bandha
udaya
satta of k.s

1. jnanavarana
0
0
0

2. darsanavarana
0
0
0

3. vedaniya
1
1
2

4. mohaniya
0
0
0

5. ayus
0
1
1

6. naman
0
20, 26g, 28I, 29m, 30I,
80c, 79, 76, 75

21e, 27e, 31c

7. gotra
0
1
1, 2

8. antaraya
0
0
0

When the time that the kevalin had to pass in this state has elapsed,
the prepares himself for salvation. For this purpose he has to annihilate the still remaining karmans.
If the sthiti of vedaniya, naman and gotra is longer than that of his ayus, he must at first equalize
these karmans. This is effected by the process called samudghata. When this process is finished, he sinks
into deep meditation and stops the yogas. He brings first the grosser activity of manas, speech and body
to a standstill, then the finer one. He has thereby no more yoga nor lesya, and enters into the last gunasthana,
that of an ayogi-kevalin.

In the last samaya of the 13th gunasthana he terminates the binding
of karman ; for how could he convey fresh matter to the soul if the last remaining causes of bandha, the
yogas are annihilated !

Simultaneously, udaya, and udirana of the following 30 prakrtis disappear:

This last and highest gunasthana is a transitory state, which lasts
only the fraction of a muhurta and leads to the complete liberation from karman.

cognition: kevala-jnana, kevala-darsana.

activity : none.

lesya : none.

belief : ksayika samyaktva.

conduct : yathakhyata.

cause of bondage: none, therefor no bandha.

udaya : 12 prakrtis, i.e. the 42 of the preceding gunasthana without
the 30 separated there in the last samaya.

udirana : none, because the premature realization is conditional upon
a certain activity.

satta : 85 prakrtis.

Table of
bandha
udaya
satta of k.s

1. jnanavarana
0
0
0

2. darsanavarana
0
0
0

3. vedaniya
0
1
2

4. mohaniya
0
0
0

5. ayus
0
1
1

6. naman
0
8, 9
79, 75, 80c, 76

7. gotra
0
1
2

8. antaraya
0
0
0

With the complete disappearance of every yoga, the kevalin has entered
the sailesi-state which only lasts as long, as is necessary to pronounce 5 short syllables. Absorbed in
pure meditation, he annihilates, through gunasreni the last remaining karman. He extirpates in the penultimate
samaya the satta-k. of one of the two vedaniya, of celestial state of existence and anupurvi, human anupurvi,
pleasant and unpleasant gait, 2 smells, 8 touches, 5 colors, 5 states, 5 bodies, 3 limbs, 5 bindings,
5 samghatanas, 6 figures, 6 firmness of the joints, formation; firm and movable, pleasant and unpleasant,
melodious and ill-sounding, unsympathetic, shame, "not light not heavy", self-annihilation,
annihilation of others, breathing, unsuggestive, undeveloped, individual body, high family surroundings.

In the last samaya, udaya and satta of the two other vedaniya, of human
state and ayus, 5-sensed class of beings, movable, gross, developed, sympathetic, suggestive, fame, tirthakara
and high family surroundings end.

With the disappearance of this karman the jiva is free of all karman;
there is no more matter in him, he is released.

Note to the Tables of bandha, udaya, satta of the Karmans.

These tables do not intend to give an exhaustive enumeration of all
combinations which are possible in a jiva- or gunasthana ; they are only intended to afford an approximate
survey of the distribution of the karmans, without claiming absolute exactitude and completeness. It would
be a thankful task for an Indian Jain scholar to draw up in all its details an exact list of the karmans
in the different jiva- and gunasthanas, and to remove or to explain the many contradictions in the karman-texts,
I have not been able to solve-myself.